I think it is a mistake to think that the synoptical Gospels only take a year, and John three. The transfiguration is the turning point—we are historically going on to the close which begins with the blind man at Jericho, i.e., Matt. 16 and 17, Mark 9, and Luke 9. Luke thence to chapter 17 having a mass of unchronological, morally connected instruction. But they all go up from the temptation, with Galilaean work, but undefined dates; the end of Matt. 9 giving a whole lengthened series in three verses, and then events leading to rejection—as mission of the disciples, parables, etc.—then apprising His disciples of what was now coming. There are several points which divide, as to subject, the synoptical Gospels, and all of them, though there be characteristic differences. The blind man at Jericho, I have already noticed. This is in all. The transfiguration is in all. But more particularly there is first the birth of Christ wanting in Mark. The ministrations in Galilee, including the Sermon on the Mount (wanting in Mark) a characteristic part of three Gospels, with, in each, as to details, certain acts characterizing His coming. This goes on to practical rejection by the heads, scribes and others being called Beelzebub. The parable of the sower then continuing mercy to the people, and the Transfiguration, which occasions His forbidding them to say He was the Christ. The parable and this make two distinct landmarks. After the Transfiguration it is more instruction to His disciples, only in Luke we have, with additional instruction as to the position of His disciples in the world, the parables which bring out the Gospel for all, and heaven, just as the genealogy was to Adam, after a beautiful, strictly Jewish part, showing the Remnant among them, and this part leads us on to the blind man at Jericho, where His Son of David Emmanuel character is brought out at the end, with the Jews, as at the beginning, and then resurrection. From Luke 9 to 18: 31, we have =chronological bringing out of principles. In John the Jews are treated as reprobates, from chapter I, and the manifestation of God in the Son amongst men in His various characters, and then in the Holy Ghost, form the subject of the Gospel; chapters 1-3 being preface, and chapter 4 transitive. Matt. 4:12 and Mark 1:14 coincide, and then Matt. 8:14 and Mark 1:29; Mark giving us first what happened in the synagogue. Matt. 8:1-4 comes after in Mark. I hold Mark, in general (and Luke) to have the historical order.
1. Anechthe (was carried up)—led by the thought and energy of One as bearing Him on—borne there in energy; see Rom. 8:14, agontai (are led).
Note in the temptation of Jesus, besides the great and blessed moral instruction of His victory as Second Adam, where the first had failed, of His identification with us in temptation and sorrow, and the means and manner—to wit, the Word, and entire humiliation and obedience—of maintaining His place, not abandoning the place with God of acknowledged Son, but persevering, in the presence of Satan,
in that of self-emptying obedience and humiliation, though He were Son—besides all this, and, I doubt not, much more, there is, in what is special in its character in this Gospel, something to learn in His association with the Jews. The order is not the same as in Luke, because He pursues it in a moral progression—natural need—worldly covetousness—and spiritual, false appropriation of promise, or, really rather, distrust of God, and therefore departure from the path of lowly obedience. Here it is not the general moral instruction. He is on Jewish ground introducing the kingdom. He wants Him to show His power, to please Himself. The first answer of the Lord, entire dependence, and therefore confidence and obedience, places Him in Israel's entire dependence in the desert; see Deut. 8—entire dependence on God, as His people, in exercise (and even in the results of unfaithfulness, for such Deuteronomy considers them).
Secondly the promises made to Messiah, but which, while pretending to use, He would have really doubted had He followed the suggestion of Satan. He answers again from Deuteronomy, "Ye shall not put the Lord to the test, as if it was uncertain if He was amongst us." It was really perfect faith, though taking the lowly place of waiting entirely on the Lord—obedient in self-humiliation, just where Israel failed. Nature, and promise, and spiritual pride, alike failing, he offers Him what belongs indeed to the Son of Man, sparing all the suffering of acquiring it, but then as open apostasy, not as cheating Him out of His position by naturally allowable or promised blessings. “All shall be thine, if thou wilt worship me." The Lord takes the place unqualifiedly of man's, of a Jew's obedience, and faithfulness as a Man in owning nothing but the Lord His God. Satan thus baffled in gaining the Faithful One by his devices, He is now to go on in testimony to gather, but, as yet, this faithfulness is proved, but in reality all is gone for Satan by this, for Man thus faithful is indeed the Son of God. Satan's power is broken; he no longer holds captive, as from Eve; man is emancipated from his thrall. He turns to raise the professors of the kingdom against the Faithful. He makes John to be cast into prison. Jesus submits in quiet patience, and retires from the manifestation of the evil. Thus the blessed Spirit often conducts us. He becomes thus the Center of all the hopes, and light of Israel in its darkest, and most terrible times, according to Isa. 8 and 9, and commences His own separate testimony, and gathers around Himself a Remnant in blessing; compare the passage in Isaiah—He and the children which God has given Him.
The wisdom of the Spirit, in calm holiness, is thus often identified with submission.